Parashat Vayera 5773, 2012Mamre’s Contribution to the World Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya. Our parasha begins with the following pasuk: “And Hashem appeared to him [Avraham] in the Plains of Mamre and he sat in the opening of his tent in the hottest part of the day.” There are many different aspects of this verse that bear analysis. I would like, however, to focus upon one seemingly minor detail, the expression: “in the Plains of Mamre.” This is the third time the Torah uses this phrase. The first time is in Sefer Bereishit 13:18. At that point the Torah tells us that the Plains of Mamre (Alonei Mamre) were located near Hevron. We are also informed that this was where Avraham camped when he came to Eretz Yisrael (the Land of Israel). Moreover, as an act of gratitude, he constructed an altar to Hashem upon which to offer his korbanot (sacrifices). The second instance of the term “Alonei Mamre” is found in Sefer Bereishit 14:13. A war refugee (according to Rashi, this was Og Melech Habashan) came and informed Avraham that his beloved nephew, Lot, was captured in battle. It is here that the Torah states that Avraham was dwelling in the Plains of Mamre. Moreover, we are told that Mamre was an Amorite and that he was a comrade-in-arms of Eshkol and Anar. In addition, we are told that all three of these men were Avraham’s allies. The Torah is usually very succinct in its use of language. Repetition of seemingly minor details is not the Torah’s mode of presentation. Given all of this, what is the Torah teaching us when it states for the third time that Avraham was in Alonei Mamre? The Midrash in Bereshit Rabbah 42:3, gives us a deep insight as to why the expression Alonei Mamre is repeated three times within our holy Torah: Why was Mamre called “Mamre?” Rabbi Azariah in the name of Rabbi Yehudah bar Simon said: “He [Mamre] stood up to Avraham (sh’himrah panim b’Avraham). At the time that HaKodesh Baruch Hu told Avraham to go and circumcise himself, he went and discussed this with his three closest friends. Anar told him: ‘You are already 100 years old! And you are going to go and cause yourself such great misery?’ Eshkol said: ‘Why should you go and make yourself physically stand out among your enemies!’ Mamre said to him: ‘Your G-d Who stood by you when you were tossed into the fiery furnace, through famine, and against [marauding] kings, is the self-same one who has now told you to perform circumcision upon yourself, and now you question whether you should listen to Him!’ Hakadosh Baruch Hu then said to Mamre: ‘You have given him [Avraham] the advice to go through with the circumcision. I hereby swear that I will not reveal myself to him [Avraham] neither in the palace of Anar nor in the palace of Eshkol, but rather in your palace.’ This is why it is written: ‘And Hashem appeared to him [Avraham] in the Plains of Mamre.’” Avraham’s brit milah (circumcision) was a physically transforming act that is filled with unending spiritual ramifications that echo until our own day. He was about to become different in body and soul as a result of performing this momentous action. Little wonder, then, that he sought out the advice of his friends. He wanted to be in touch with “the pulse of his time” before performing an action that would forevermore mark him as being different from everyone else around him. Anar answered him in a naturalistic manner: “You are already 100 years old! And you are going to go and cause yourself such great misery?” Anar saw Avraham as a true friend. As such, he did not want him to be in what he perceived as gratuitous pain. Why should a 100-year-old man submit himself to his own knife? What possible benefits could obtain from such an act? The entire procedure from beginning to end seemed totally unnecessary in his eyes. Clearly, Anar did not begin to understand the kind of relationship that obtained between Avraham and Hashem. Eshkol’s response: “Why should you go and make yourself physically stand out among your enemies!,” is really the response of most gentiles to Jews when Jews act according to our holy Torah. “Why do you eat different foods, follow ‘strange’ marital behaviors, and refrain from work on your Sabbath?” is the next question that Eshkol and his kind would likely ask us. Eshkol had little problem with Avraham’s belief structure. The belief in one G-d or in many gods did not bother Eshkol. This, after all is a personal matter that does not impact upon anyone else. What bothered Eshkol is that Avraham was about to cross the line from belief to practice, and a “strange practice” at that. Avraham was now going to be physically different, in his flesh, from everyone else around him. This was a frightening and alienating thought for Eshkol. In his eyes, since Avraham was going to be different, things between them would no longer be the same. Existentially, Avraham was to become someone else. This was abhorrent to Eshkol. He therefore counseled Avraham against entering into this new and radical covenant with the Almighty. In stark contrast to Anar and Eshkol, the Midrash portrays Mamre as truly understanding Avraham’s depth-level commitment to Hakadosh Baruch Hu. As his genuine friend, Mamre realized that Avraham was meant to be different in kind and degree from all those who surrounded him, including himself. This was the path that Avraham had blazed when he left his birthplace and traveled to Eretz Yisrael. While Mamre did not share Avraham’s spiritual future, he loved him as a true friend and encouraged him to follow his G-d-given destiny. As such, Mamre took Avraham to task for questioning whether or not he should follow G-d’s command and perform the act of brit milah (ritual circumcision) upon himself. As a result, Mamre was rewarded for all time through Hashem’s revelation to Avraham having taken place upon his land and its subsequent recording in the Torah. The message is clear: Everyone has the potential to play a role in bringing Hashem’s glory and truth to mankind. Our world is one wherein true Jewish principles are under ceaseless attack. Honesty, morality, ethical behavior, and family values are constantly challenged by the hedonistic pleasures of the moment. The clichéd phrase “eat, drink, and be merry,” symbolizes our secular society no less than that of ancient Greece or Rome. Moreover, immutable Torah principles are under incessant assault by the false prophets of modern moral relativism. Now, more than ever, we need to embrace the everlasting ideals of Avraham Avinu (our father Abraham) and his dedication to Hashem. May the Almighty give us the strength to walk upon Avraham’s path, and may we be active participants in bringing Mashiach Tzidkeinu bimharah u’vmeinu (the Righteous Messiah soon and in our days). V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email rdbe718@gmail.com. *** My new audio shiurim for Women on Tefilah: Haskafah and Analysis may be found at: http://tinyurl.com/8hsdpyd*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. *** Interested in 21st Century Jewish Education? See my new blog: http://21stcenturyjewisheducation.org

Parashat Lech Lecha 5773, 2012:There is Hope for the Jewish People!Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya. Most religions, in line with their idol-worshipping origins, make their founders and heroes larger-than-life figures. These mythic-like individuals perform endless wonders and miracles, and often share little in common with the religion’s followers. As a result, their hallowed texts are rife with stories of super-human feats and accomplishments that violate the laws of nature and normative human behavior. In stark contrast, Judaism has embraced a naturalistic approach to the men and women who grace the pages of Tanach (Torah, Prophets, and Writings). This is particularly the case when it comes to the Avot (Patriarchs) and the Emahot (Matriarchs). Avraham, Yitzhak, Yaakov, Sarah, Rivka, Rachel, and Leah are portrayed as real people, who very often face the same trials and tribulations that you and I face amidst the vicissitudes of daily living. Since they faced our real-life challenges, and in this process actualized their potential, they serve as beacons of light to us as we traverse the stormy seas that we call our lives. Fear is not an emotion that we commonly associate with the Avot and Emahot. Yet, Hashem assured each of the Patriarchs with the expression “al tira” (“do not be afraid”). In our parasha, G-d told Avram (later, Avraham): “After these incidents, the word of the L-rd came to Abram in a vision, saying, ‘Fear not, Abram; I am your Shield; your reward is exceedingly great.’” (Sefer Bereishit 15:1, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) He repeated these words to Yitzhak in Parashat Toldot (26:24): “And the L-rd appeared to him on that night and said, ‘I am the G-d of Abraham, your father. Fear not, for I am with you, and I will bless you and multiply your seed for the sake of Abraham, My servant.’” So, too, in the case of Yaakov Avinu (our father Yaakov) in Parashat Vayigash: “And He said, ‘I am G-d, the G-d of your father. Do not be afraid of going down to Egypt, for there I will make you into a great nation. I will go down with you to Egypt, and I will also bring you up, and Joseph will place his hand on your eyes.’” (46:3-4) What was the source of Avram’s fear? Based upon several Midrashic sources, Rashi (1040-1105) suggests that his fear was motivated by the incredible military victory he had just achieved against “Chedorlaomer and the kings who were with him” (14:17). Thus he states: After this miracle had been wrought for him, that he slew the kings, he was worried and said, “Perhaps I have received reward for all my righteous deeds.” Therefore, the Omnipresent said to him,” Fear not Abram, I am your Shield” from punishment, that you will not be punished for all those souls that you have slain, and as far as your being worried about receiving reward, your reward is exceedingly great. [Aggadath Bereishith 16:2; Tan. Buber, Lech Lecha 15; Pirkei d’Rabbi Eliezer ch. 27] According to Rashi, Avram’s fear was two-fold: Since the battle had been so one-sided in his favor, He was fearful that he would be punished in some manner for the lives that he had taken during the military campaign, and he was frightened that he had no more rewards forthcoming. In both instances, Hashem assured him that he had nothing to fear, that he would not be punished and would continue to receive great rewards. Yitzhak, it appears, was also haunted by two fears: the fear that G-d might abandon him, and the fear that the Almighty might not bless him and provide him with many children. Thus, Hashem assured him with the words: “Fear not, for I am with you, and I will bless you and multiply your seed…” While Yitzhak was great in his own right, it is fascinating to note that these reassurances were not a result of his unique and holy stature. Instead they were derivative in nature and were, in fact, “…for the sake of Abraham, My servant.” This teaches us the incredible power of zechut Avot (the merit of our progenitors). Yaakov’s fears are far more difficult to understand than either those of his grandfather, Avraham, or his father, Yitzhak. After all, Hashem comforted him with the promise “al tira” precisely after he learned that his long-lost son, Yosef, was alive and the viceroy of Egypt, the planet’s most sophisticated and powerful nation! The words “Do not be afraid,” seem particularly out of context and strangely out of place. We must, therefore, ask ourselves three essential questions:

“Why was it crucial to assure Yaakov that there was nothing to fear?”

“Why did Yaakov receive the divine promise that Hashem, via His Shechinah (Divine Presence, Talmud Bavli, Megilah, 29a), would escort him and his family to Egypt and bring him up from there?”

My revered rebbi and mentor, Rav Joseph B. Soloveitchik zatzal (1903-1993, known by his students and followers as “the Rav”) provides us with a brilliant insight that enables us to understand Yaakov’s fear and trembling. He suggests that two separate and distinct covenants (britot) with Hashem have existed within the history of the Jewish people. The first, and the historically more ancient one, is the Brit Avot (the covenant of the Patriarchs). The second is the Brit Klal Yisrael (the covenant of the entire Jewish people) that was entered into at Mount Sinai when we proclaimed our most famous and angel-like words: “naaseh v’nishmah” (“we shall do and we shall hear,” Talmud Bavli, Shabbat 88a). The first covenant differed from the second in both kind and degree. The Brit Avot was, by definition, limited to Yaakov’s immediate and extended family. In addition, it was only obligatory in Eretz Yisrael. Thus, when Yaakov was outside of our land, he married two sisters. Moreover, even though Chazal (our Sages of blessed memory) teach us in a variety of sources that the Patriarchs kept the entire Torah, up to and including rabbinic ordinances, this was only in Eretz Yisrael. In stark contrast, the Brit Klal Yisrael encompasses an entire people and is universally applicable, independent of time or place (with the exception, of course, of those commandments that depend upon our holy land for their fulfillment). The Rav used this distinction to explain why Yaakov was quite literally petrified of going down to Egypt. According to his view, Yaakov, of all people, was quite cognizant of the limitations of the Brit Avot. He felt, therefore, that his family and future extended family were on the brink of the greatest tragedy that they could possibly face. He felt that their soon-to-be exile in Egypt was synonymous with a loss of connection to Hashem. He felt, in a word, that the Brit Avot was about to be ripped to shreds and vitiated forevermore. Hence, mortal fear enveloped him. The only antidote to this poisonous dread was Hashem’s promise: “Do not be afraid of going down to Egypt, for there I will make you into a great nation. I will go down with you to Egypt, and I will also bring you up….” Once Yaakov was assured that the Divine Presence (Shechinah) would accompany him, he no longer had anything to fear. With G-d “standing by his side” in Egypt, Egypt itself would be transformed into an extended portion, so to speak, of Eretz Yisrael. The Brit Avot would remain in effect and the future of Yaakov’s family would be guaranteed. Therefore, Hashem told him not to fear and bestowed upon him His divine revelation and His promise to accompany him to, and bring him up from, Egypt. We live, to say the least, in troubling times. The economies of the United States, Europe, and perhaps the entire world, appear damaged in some ways beyond repair. Nearly everyone knows someone who was formerly successfully employed and a financial leader of his or her family, who has now joined the ranks of the unemployed or under-employed. Moreover, terrorism continues to rear its ugly head. Our beloved nation, Israel, is ceaselessly condemned at the United Nations, while Iran denies the Holocaust and strengthens its preparations, G-d forbid, for a potential nuclear war. Yes, there is much to fear. Little wonder that there is an ever-strengthening sense of trepidation and foreboding tearing at the deepest recesses of our souls. Like our Avot of old, we too long to hear the words “al tira!” We too need Hashem’s reassurances that “yaish tikvah l’Yisrael” (“there is hope for the Jewish people”), and for the entire world. G-d willing, these words will soon be uttered by Mashiach Tzidkeinu (the one and only righteous Messiah) as he gathers us together from the four corners of the globe to Israel, rebuilds the Beit Hamikdash, returns the Torah and its laws to their true greatness, and destroys the final vestige of Amalek. May this time come soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email rdbe718@gmail.com. *** My new audio shiurim for Women on Tefilah: Haskafah and Analysis may be found at: http://tinyurl.com/8hsdpyd*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. *** Interested in 21st Century Jewish Education? See my new blog: http://21stcenturyjewisheducation.org

Parashat Noach 5773, 2012: Walking With Hashem, or Before Hashem? Rabbi David EtengoffDedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya.Who was Noach and who was Avraham? This simple question is crucial in helping us analyze the nature of genuine tzidkut (righteousness) and inauthentic tzidkut. Noach is described in Sefer Bereishit 6:9 as: “…et HaElokim hithalech Noach” (“Noach walked with G-d”). In contrast, regarding Avraham, the text (ibid. , 17:1) states: “…hithalach lfani v’heyah tamim” (“…walk before me and be complete,” Rashi, 1040-1105). The Midrash Rabah to Sefer Bereishit (middle of the fifth century CE) notes this intriguing disparity in language. In 30:10, Rabbi Yehudah explains this difference in allegorical terms: “This may be compared to a nobleman who has two sons, one who is grown and one who is young. He says to the youngster: “Walk with me,” whereas he says to the grown son: “Come and walk before me.” So, too, was it the case regarding Avraham whose [spiritual] strength was great and thus Hashem said: “Walk before Me.” In contrast, Noach who was [spiritually] weak, was merely described as “…et HaElokim hithalech Noach.” (“…and Noach walked with G-d.”)Rashi summarizes this Midrash in his commentary to Sefer Bereishit 6:9. He adds that Noach needed to be supported by Hashem (“tzarich saad l’tamcho”), whereas Avraham grew stronger and stronger on his own (“hayah mitchazak u’mehalach b’tzidko m’aluv”). Indeed, as Avraham continued to grow spiritually through each of the ten trials presented to him by Hashem, he also grew in the recognition of his responsibilities toward his fellow man. Thus, Avraham, in awe and with dignity, beseeched Hashem for mercy on behalf of the men, women, and children of S’dom. He cared deeply about others, and became the master of the special and holy midah (moral quality) of chesed. He truly walked before Hashem, as he forged new paths of spiritual response to the crises and trials with which he was presented.Noach was an entirely different story. He was, as the Yiddish statement goes, a tzadik im peltz (someone who was wrapped in furs while those around him remained cold). When Hashem told him that he was about to destroy the entire world by the impending Great Flood, we never see Noach entreat Hashem on behalf of the populace of the world. He remained silent and seemingly uncaring regarding the fate of his fellow man. In stark contrast to Avraham, therefore, Noach appears to be spiritually immature. He could only follow alongside of Hashem when He was metaphorically leading him directly by the hand. He did not, because he could not, respond in a morally creative manner to the pressing requirements of his time, even when they encompassed the needs of the entire world. How different, indeed, was Avraham, the “steward of mankind,” whose watchword was clearly: “What about them?” This means he boldly and unhesitatingly asked the question: “What about those in the world who need Divine mercy and protection, and need an advocate to bring this to G-d’s attention?”On some level, at least, our challenge in this world is to decide whether we will follow in the footsteps of Noach, or those of Avraham. One thing is clear: Only when we honestly recognize our obligations to mankind in general, in conjunction with our singular responsibilities to all Jews everywhere, can we claim the title of being “bnei Avraham” (the children of Avraham). Let us hope and pray that each of us will follow Avraham’s path. Then, we will be able to be active participants in bringing Mashiach Tzidkanu (the Righteous Redeemer). May Hashem give us the strength and wisdom to be part of this glorious world-building process. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email rdbe718@gmail.com. My new audio shiurim for Women on Tefilah: Haskafah and Analysis, may be found at: http://tinyurl.com/8hsdpyd*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. *** Interested in 21st Century Jewish Education? See my new blog: http://21stcenturyjewisheducation.org

Parashat Bereishit, 5773, 2012: The Soul of Life Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya.Sefer Bereishit’s narrative of man’s creation never fails to intrigue us and capture our attention. Perhaps each of us discovers a small part of ourselves as we encounter Adam and Chava’s beginnings, and, by definition, our own. In many ways, our successes and failures mirror those of Adam and Chava, and therefore, their story is our story. As is widely known, there are two distinct versions of man’s creation. In the first chapter of Sefer Bereishit (26-30) we read the following: And G-d said, “Let us make man in our image, after our likeness, and they shall rule over the fish of the sea and over the fowl of the heaven and over the animals and over all the earth and over all the creeping things that creep upon the earth.” And G-d created man in His image; in the image of G-d He created him; male and female He created them. And G-d blessed them, and G-d said to them, “Be fruitful and multiply and fill the earth and subdue it, and rule over the fish of the sea and over the fowl of the sky and over all the beasts that tread upon the earth.” And G-d said, “Behold, I have given you every seed bearing herb, which is upon the surface of the entire earth, and every tree that has seed bearing fruit; it will be yours for food. And to all the beasts of the earth and to all the fowl of the heavens, and to everything that moves upon the earth, in which there is a living spirit, every green herb to eat,” and it was so. (This, and all Torah translations, The Judaica Press Complete Tanach) Herein, Hashem created man in His image (b’tzalmeinu), after His likeness (kidmuteinu) and, according to a famous Midrash, as a plural, yet single entity (“zachar u’nekavah bara otom,” “male and female He created them.”) Man was given G-d’s blessing to populate the world. Additionally, he was given the role of Hashem’s steward of the planet with the right to rule over Nature. We do not know, however, of what man was composed or how exactly he differed from the rest of the mosaic of Creation. While clearly Nature’s master, he appeared to be a part of, rather than apart from, that which he was designated to rule. In sharp contrast, chapter two’s version of man’s creation is short and pithy: “And the L-rd G-d formed man of dust from the ground, and He breathed into his nostrils the soul of life, and man became a living soul.” (2:7) This verse teaches us a great deal about man that was hidden in chapter one’s presentation. Man’s creation was different, in kind and degree, from the rest of Creation. Unlike all other living beings, we learn that he was formed “from the dust of the ground,” in some majestic and mysterious manner that defies our comprehension and understanding. In addition, Adam, in this description, was at first created solely male. He was required to wait in wrenching existential loneliness for the creation of Chava and his concomitant recognition of her: “And man said, ‘This time, it is bone of my bones and flesh of my flesh…’” (2:23) Herein, as well, man was granted a distinctive gift that further separated him from the world of the beasts of the field: G-d, in His ineffable wisdom, endowed Adam with “the soul of life” (nishmat chaim). What exactly, however, is this nishmat chaim that man received? As one might suspect, the classic meforshei haTorah (Torah commentators) offered many different interpretations of this phrase. In my view, one of the most compelling explanations is found in the famous 16th century Torah commentary of Rabbi Shlomo Efraim of Luntchitz (1550-1619) that is known as the “Kli Yakar”: …the nishmat chaim is the eternal intellectual-based soul (hanefesh hamaskelet hanitzachi) Come and learn who the breather (hanofeach) was [i.e. none other than G-d, Himself]. You will then [surely] find that this [phrase nishmat chaim] references [literally “speaks about”] the G-dly portion [of man] from above. It should be said that even though G-d breathed into man this intellectual soul, nonetheless, man at the moment of his coming into being was nothing other than a living being like other living creatures “… and [from] a wild donkey a man will be born.” [Sefer Iyov 11:12] It, therefore, follows that the essence of man’s perfection is contingent upon his determination and efforts; as well as exercising his free-will properly when he opens his eyes to his intellectual faculty as the time progresses. [To reiterate:] In the beginning of his existence – even though the spirit of the living soul has been breathed into him, his soul [i.e. intellectual ability] only exists in potential and has not been actualized. [Therefore,] if man does not expend every manner and variety of zealousness to be “at the head of the army“ and be a soldier to fight the war of Hashem [for righteousness and human dignity], he will remain in his animalistic state and be compared to a beast. The phrase “nishmat chaim” for Rav Luntchitz, therefore, refers to Adam’s intellectual abilities. When used astutely on behalf of righteousness and human dignity, Adam’s rational and logical faculties can launch him far beyond the beasts of the field with whom he shares basic biological and physiological needs. In sum, the unique gift of the nishmat chaim provides man with the potential to leap beyond mere animalistic desires, and become a shutaf im Hakadosh Baruch Hu b’maaseh bereishit (a partner with G-d in the ongoing creation of the world). The past century bears horrific witness to man’s failure to utilize his intellectual powers for the benefit of mankind. The Holocaust, and many other acts of genocide, demonstrate the consummate evil of which man is so deadly capable when he fails to use his brilliance for good. As the Kli Yakar succinctly states, if unchecked and uncontrolled, man “will remain in his animalistic state and be compared to a beast.” We are now at the beginning of a new and, hopefully, outstanding Jewish year. May it be a year wherein mankind will finally see the folly of rejecting good and embracing evil. May it be a year wherein mankind will finally pursue peace with the same unflagging zealousness that we have pursued power, riches, and honor. Most of all, may it be a year wherein we finally use our nishmat chaim for the benefit of the entire world, and together help bring Mashiach Tzidkeinu (the one and only Righteous Messiah) soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email rdbe718@gmail.com. My new audio shiurim for Women on Tefilah: Haskafah and Analysis may be found at: http://tinyurl.com/8hsdpyd*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

Shemini Atzeret 5773, 2012It’s About TimeRabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya. Nearly all civilizations and cultures have been focused upon the importance of time. We Jews are no exception to this almost universal rule. By way of example, one need only quote the famous words of Shlomo Hamelech (King Solomon) as presented in the third chapter of his masterful examination of the human spirit known as Kohelet (Ecclesiastes). Herein we encounter 29 instances of the word “time” in the context of his brilliant and aphoristic description of the trials and tribulations inherent in the cycle of human existence: Everything has an appointed season, and there is a time for every matter under the heaven. A time to give birth and a time to die; a time to plant and a time to uproot that which is planted. A time to kill and a time to heal; a time to break and a time to build. A time to weep and a time to laugh; a time of wailing and a time of dancing. A time to cast stones and a time to gather stones; a time to embrace and a time to refrain from embracing. A time to seek and a time to lose; a time to keep and a time to cast away. A time to rend and a time to sew; a time to be silent and a time to speak. A time to love and a time to hate; a time for war and a time for peace. (This, and all Tanach translations, The Judaic Press Complete Tanach) Time for modern and scientifically oriented man, however, has become a mere mathematical construct. As my rebbi and mentor, Rabbi Joseph B. Soloveitchik (1903-1993), known to his students and followers as “the Rav,” aptly noted: “Modern physics has combined time with space, so that it is just one coordinate of a system within which we try to explain the cosmic dynamics.” (Days of Deliverance: Essays on Purim and Hanukah, page 106) Judaism, however, views time in an entirely different manner. Rather than viewing it as one more minutely measurable bit of data, time is, instead: … a living entity. There is substance to time; it has individuality and essence, and one can ascribe attributes to it in the same manner as one ascribes attributes to people. Just as one can speak of a good person, a handsome person, a holy person, or an evil person, so, too, one can speak of holy days, or of evil days and sad days. (Ibid., pp. 106-107) The notion of the substantive nature of time gives rise to one of Judaism’s singular contributions to the world: the holiness and sanctification of time (kedushat hazeman). The Sabbath and the Yamim Tovim (the Festivals: Rosh Hashanah, Yom Kippur, Succot, Shemini Atzeret, Pesach, and Shavuot) are not merely days through which we live; they are, instead, transformative moments that imbue our lives with significance and meaning. They are days wherein we reject the mundane activities of everyday life and embrace the uniqueness and holiness of time. As the Rav states: …when we say the Sabbath and Festivals are days that have been endowed with kedushat hayom, we mean that they are endowed with uniqueness, that they are remote from ordinary days. They are set aside as days of cessation, interrupting our workday routine. The human routine, which has not essentially changed over the millennia, is beautifully described in Barkhi Nafshi: “The sun rises, [the young lions] slink away, as they hide in their dens. Man goes forth to his work and to his labor until evening” (Ps. 104:22-23). That monotony is discontinued on a yom kadosh, the sun rises; the universe is not physically different: man does not go forth to his work or to his labor. [Instead,] the distinctiveness of his schedule sanctifies and hallows the day. (Ibid., p.108) Given the aforementioned, it is little wonder that Chazal (our Sages of blessed memory) were acutely sensitive to the fundamental importance of time. Thus, the word “zeman” (“time”) is used as a partial description for each one of the shalosh regalim (Pilgrimage Festivals). Passover is called “zeman chaireutainu” (“the time of our freedom”), Shavuot is named “zeman matan Toratainu” (“the time of the giving of our Torah”), and Succot and Shemini Atzeret are labeled “zeman simchatainu” (“the time of our joy”). These days are inherently different from Shabbat, whose kedushat hazeman is independent from, and not determined by, man. Instead, Shabbat’s holiness was established by G-d at the close of the sixth day of creation, immediatedly prior to the very first Shabbat of Creation: Now the heavens and the earth were completed and all their host. And G-d completed on the seventh day His work that He did, and He abstained on the seventh day from all His work that He did. And G-d blessed the seventh day and He hallowed it, for thereon He abstained from all His work that G-d created to do. (Sefer Bereishit 2:1-3) In stark contrast, the kedushat hazeman of each and every Festival day is completely dependent upon and determined by man. Throughout the entire Temple period, our calendar was based upon testimony regarding the appearance of the new moon. In the wake of the Second Temple’s destruction, however, the fourth century Torah Sage Hillel II created a fixed and permanent calendar. In both cases, man, rather than G-d, was - and remains vested with - the obligation to establish the exact date of all Festival days, and the consequent holiness of the day. Therefore, our Sages formulated the following bracha (blessing) of kedushat hayom (holiness of the day) within the Amidah (Silent Prayer) for Festivals: “Blessed are You Hashem who sanctifies the Jewish people and the appointed times (i.e. the Yamim Tovim).” In a few days we will be celebrating the festival of Shemini Atzeret – the festival par excellence of G-d’s love for our people. May we be zocheh (merit) to treat this holy day as an intense and powerful moment of kedushat hazeman. May it be a time of joy, health, and happiness for the entire Jewish people. With Hashem’s help, may it be our final Shemini Atzeret in galut (the Diaspora), and may we celebrate it next year in Jerusalem, with the one true Messiah in our newly rebuilt Beit Hamikdash. V’chane yihi ratzon.Chag Sameach! Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email rdbe718@gmail.com. *** My new audio shiurim for Women on Tefilah: Haskafah and Analysis may be found at: http://tinyurl.com/8hsdpyd*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. *** Interested in 21st Century Jewish Education? 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